The occasion for and circumstances surrounding the epistle

The Epistle to the Corinthians presents very different subjects
from those which occupied us in the one addressed to the Romans. We
find in it moral details, and the interior order of an assembly,
with regard to which the Spirit of God here displays His wisdom in
a direct way. There is no mention of elders or of other
functionaries of the assembly. Through the labours of the apostle a
numerous assembly had been formed (for God had much people in that
city) in the midst of a very corrupt population, where riches and
luxury were united with a moral disorder which had made the city a
proverb. At the same time, here as elsewhere, false teachers (in
general, Jews) sought to undermine the influence of the
apostle. The spirit of philosophy did not fail also to exercise its
baneful influence, although Corinth was not, like Athens, its
principal seat. Morality and the authority of the apostle were
compromised together; and the state of things was most
critical. The Epistle was written from Ephesus, where the tidings
of the sad state of the flock at Corinth had reached the apostle,
almost at the moment when he had determined to visit them on his
way into Macedonia (instead of passing along the coast of Asia
Minor as he did), then returning to pay them a second visit on his
way back. These tidings prevented his doing so, and, instead of
visiting them to pour out his heart among them, he wrote this
letter. The second epistle was written in Macedonia, when Titus had
brought him word of the happy effect of the first.

The subjects and divisions of the epistle

The subjects of this first epistle are very easily divided into
their natural order. In the first place, before he blames the
Christians at Corinth to whom he writes, the apostle acknowledges
all the grace which God had already bestowed on them, and would
still impart. 1 Corinthians 1: 1-9. From verse 10 to 1 Corinthians
4: 21 the subject of divisions, schools of doctrine and human
wisdom, is spoken of in contrast with revelation and divine
wisdom. 1 Corinthians 5, the corruption of morals, and discipline,
whether by power, or in the responsibility of the assembly. 1
Corinthians 6, temporal affairs, law-suits; and again the subject
of fornication, which was of primary importance for the Christians
of this city. 1 Corinthians 7, marriage is considered. Ought
people to marry? The obligation of those who had already married;
and the case of a converted husband or of a converted wife, whose
wife or whose husband was not converted. 1 Corinthians 8, should
they eat things offered to idols? 1 Corinthians 9, his
apostleship. 1 Corinthians 10, their condition in general, their
danger of being seduced, whether by fornication, or by idolatry,
and idolatrous feasts, with the principles relating thereto, which
introduces the Lord's supper. 1 Corinthians 11, questions connected
with their behaviour in religious matters individually or (v. 17)
in the assembly. Afterwards, 1 Corinthians 12, the exercise of
gifts, and their true value, and the object of their use,
magnifying (1 Corinthians 13) the comparative value of charity; to
the end of 1 Corinthians 14, ordering the exercise of gifts also,
with which it is compared. 1 Corinthians 15, the resurrection,
which some denied, and specially that of the saints; and 1
Corinthians 16, the collections for the poor in Judea, with some
salutations, and the principles of subordination to those whom God
has raised up for service, even where there were no elders. It is
of great value to have these directions immediately from the Lord,
independent of a formal organisation, so that individual conscience
and that of the body as a whole should be engaged.

But there are some other considerations as to the character and
structure of the epistle which I must not pass by.

The character of the epistle as addressed to the professing
Church and recognizing a local assembly as representing it

The reader may remark a difference in the address in the
Corinthians and Ephesians. In the Corinthians, "To the church of
God," etc., "with all that in every place call on the name of the
Lord Jesus." It is the professing church, the members being assumed
to be faithful, at any rate in character such till put out, and
with that, every one that owned Jesus as Lord, -- the house; hence
1 Corinthians 10: 1-5. In Ephesians it is "Holy and faithful
brethren," and we have the proper privileges of the body. This
character of the epistle, as embracing the professing church, and
recognising a local assembly as representing it in the locality,
gives the epistle great importance. Further, I think it will be
found that the outward professing assembly is dealt with to the
middle of 1 Corinthians 10 (and there the nature of the Lord's
supper introduces the one body of Christ, which is treated of as to
the gifts of the Spirit in 1 Corinthians 12); comeliness in woman's
activities in the first verses of 1 Corinthians 11; and afterwards
from verse 17 what befits the coming together in the assembly, and
the Lord's supper, with the government of God. Verses 1-16 do not
apply to the assembly. Still, order in the local assembly is
everywhere the subject; only, from 1 Corinthians 1 to 1 Corinthians
10: 14, the professing multitude is in view, supposed however
sincere, but possibly not so. From 1 Corinthians 10: 15 to the end
of 1 Corinthians 12 the body is in view.